When Dhananjhani, the Brahmin, was on
the threshold of death in his sick-bed, a request was made at this instance
to invite Ashin Sariputta. Ashin Sariputta responded to the invitation
and came over to see Dhananjhani. Ashin Sariputta asked him how he was
getting on, or to put it in another way, whether he was feeling better
or not, and then, preached as follows:

To a question that was first put as: "Which
of the two, viz: Hell or animal realm is better than the other, etc.?
Dhananjhani answered, tiracchana i.e., animal is better than
hell, etc. Questions and answers which followed thereafter, related
to the comparisons made between animal and peta, peta and uuman. Human
beings and catummaharajika, etc., and then the conversation went
on extending up to the paranimmitavasavatti, the highest of devalokas.
Later, a question was put as to whether the life of devas in the Abode
of paranimmitavasavatti was better than Brahmaloka or not. On
hearing the name of 'Brahmaloka', Dhananjhani became encouraged and
asked with an exultant feeling, "Do you, my Reverend Ashin Sariputta,
really mean to say 'Brahmaloka'?". This question made Ashin Sariputta
realise that Dhananjhani was mentally inclined towards Brahmaloka, and
therefore, he stated that he would explain the practice of the path
leading to Brahmaloka, and then started preaching as follows:

Dhananjhani - Dhananjhani Brahmin,
Idha bhikkhu - a monk in this noble Sasana, - mettasahagatena
cetasa - withthe mind which occurs with a feeling of metta
that radiates happiness, nay, with a mind well-wishing others to
become happy, ekam disam - towardsone region, nay, towards
all beings living in one region or place, pharitva viharati - remains
shedding his loving-kindness. Tattha dutiyam - likewise remains
spreading his feeling of metta to the second region. Tattha
tatiyam Tattha catuttham - andin the same way radiates the
light of metta to the third and fourth regions. Iti - Inthis manner, uddham - to all beings in the higher region,
adho - to all beings in the lower region, tiriyam - toall beings in the opposite directions of the corners of the four
regions, sabbadhi - and in all regions, sabbattataya - andregard all such beings as his equal, with every loving-thought that
arises, sabhavantam lokam - toall other beings in the
entire universe, mettasahagatena cetasa - develops the mind wishing
happiness to others, vipulena - andspread the mind covering
all areas extensively; mahaggatena - withthe lofty mind
of mahaggatta jhana, appamaneyna - whichis boundless
or unlimited, averena - andwith the mind free from hatred,
avyapajchena - along with the mind free from unpleasantness,
pharitva viharati - radiates loving-kindness. Dhananjhani
- Dhananjhani Brahmin, ayam - thepractice of diffusing
or radiating metta, loving-kindness, brahmanam sahavyataya
- is for the purpose of staying in the company of Brahmas as a companion,
nay, it is a path - maggo - leading one to become a Brahma.

The gist of it is that radiating the feeling
of metta, loving-kindness, to all beings in the ten regions
is the way or the path of practice to ascend to the Brahma World. The
manner of shedding the light of compassion - karuna, rejoicing
with others happiness - mudita, and illumination of the feeling
of indifference - upekkha, has been preached in the same manner.
After benevolently preaching the said Dhamma, Ashin Sariputta returned
to the monastery. Later, he respectfully informed the Lord Buddha of
the speech and preaching delivered by him to Dhananjhani. Thereupon,
the Exalted One reprimanded Ashin Sariputta as: "Is this the way
you have instructed Dhananjhani so as to enable him to ascend to Brahmaloka
which is obviously inferior as compared to Nibbana, and then, made your
way back here despite the fact that there is a better method of practice
to be exercised to achieve ariya-magga-phala which is much nobler
than the brahma-vihara-jhana?" Buddha then went on to say
that Dhananjhani was now dead and gone and had already reached the Brahmaloka
after his demise. Having received this admonition from the Buddha, Ashin
Sariputta was said to have visited the Abode of Brahmas and delivered
his sermon to Dhananjhani Brahma. From that
time onwards, when preaching was made relating to a gatha or
verse, consisting of four stanzas, it has been stated in the commentary
that it was always done without departure from, or rather, without omitting
the Four Noble Truths.

In this connection what is really intended
to be known is that Dhananjhani, the Brahmin, had been asked to develop
metta, etc., and had thereby attained jhana within a short
time of about half-an-hour before his death. By virtue of this jhana,
he had reached the World of Brahmas. It should therefore be remembered
that in the absence of any other special kusala; merits, on which
one can make reliance on the verge of death, the development of metta
will prove to be an asset or a virtue on which reliance can be made.
The best is, of course, to contemplate and note, and become aware of
all obvious phenomenal occurrences as in case of those who are benefited
by the Vipassana method of contemplating on mindfulness.

Furthermore, the highly beneficial effect
of metta bhavana - developing metta through meditation
- had been explained by the Buddha in the Nidana Sanyutta Okkha Sutta
(455) in the manner described below:

Developing your mind with metta for
a brief period of time involved in milking a cow once in the morning,
once in daytime and once at night time, or smelling a fragrance for
once only, is far more advantageous than the offering of meals by cooking
a hundred big pots of rice, once in the morning, once in the daytime
and once at night time, which would, of course, tantamount to feeding
about 3000 people in all.

It is therefore quite evident that developing
metta only for a moment and deriving much benefit thereof, is
really precious and invaluable without incurring expense and without
involving time and labour.

Moreover, the advantages of metta bhavana
have been taught in the Anguttara Pali Ekadasanipata Metta Sutta
(542) as herein after mentioned.